安般念中「十六特勝」之探究—以「觀棄捨」為主 A Study on the Sixteen-mode Mindfulness of Breathing (Ānāpānasati) Focusing on Paṭinissaggānupassī

Abstract

安般念中十六特勝的修習方法，在漢譯典籍與祖師論疏中都有諸多的記載，尤其在禪修的體現中，以入、出息為最初之所緣，以解脫道為最終之目標，是可以被實踐並運用在禪修的過程中。 雖然初期聖典《阿含經》中並無十六特勝之名，但已有十六個修習方法，從入、出息念為始，「觀棄捨」(巴利：paṭinissaggānupassī)為終，作為完整的修習方法。又「觀棄捨」在修習十六特勝的過程中，是最後之觀法，具有極重要的意義，並且與涅槃有相關之連結。但，並非所有相關的典籍，都有「觀棄捨」這個觀法。如果在十六特勝的脈絡之下，有無「觀棄捨」的存在，會不會影響最後修證的導向？ 因此，本文將依據漢譯典籍及中土論疏，企圖從文獻分析及比對來引證「觀棄捨」是十六特勝中不可或缺的修習方法。過程當中，除了將散見於漢譯典籍及中土論疏中，關於十六特勝之名稱及順序進行比對，並做更完整的統整與梳理之外，亦透過《阿含經》及相對應巴利《尼科耶》的分析得知，在十六特勝脈絡之下，有無「觀棄捨」的差異，在於傳本的不同及部派的修習差別。進一步從文本剖析獲知，十六特勝結合四念處禪修，先以觀察身、受、心、法皆是無常，後以觀察一切有為法皆應棄捨。如鳥之雙翼，缺一不可。再從四禪八定的對應關係來看，有了「觀棄捨」的存在，才能有別於共凡夫、外道的禪定，也就是說，十六特勝有觀棄捨的存在，能適性的令聲聞乘人證入阿羅漢，亦能令菩薩行者趣入三乘涅槃。The practice of the sixteen-mode mindfulness of breathing (ānāpānasati) is particularly found in Chinese translated texts and treatises of ancient masters related to the embodiment of meditation. With liberation as the ultimate goal, it is initially dependents on incoming and outgoing breaths, and applicable in meditative progression. Although the term “sixteen-mode” is not found in early Buddhist text, the Āgamas, there is a description of sixteen meditative methods which begins with incoming and outgoing breaths and ends with the contemplation of letting go (paṭinissaggānupassī). As the final contemplative mode of the sixteen, paṭinissaggānupassī is distinctive and reasonably connected to nirvāṇa. However, not all texts documented the practice of paṭinissaggānupassī. Does its presence has a role, within the sixteen-mode context, leading towards the final attainment? This thesis aims to answer this question by analyzing and comparing Chinese translated texts and treatises. Names and order of the sixteen modes from various sources are compared and studied. Variations between the Āgamas and Nikāyas reflect differences in textual lineage and school of practice. Furthermore, like a pair of wings to a bird, the sixteen-mode is associating with the four satipaṭṭhānas in which the impermanence of body (kāya), feeling-tones (vedanā), mind (citta), and mind-objects (dhamma) is first contemplated, followed by the abandonment of all conditioned phenomena. In the context of eight concentrations, paṭinissaggānupassī defines a non-worldly and Buddhist meditation practice. It is not only conducive for the Śrāvakayāna practitioners to attain arahantship but also for followers of the Bodhisattva path to attain nirvāṇa of the three vehicles.